More Christianity and the Bar Kochva Rebellion

     One of the current events we talked about in class recently is the Hezbollah soldiers who recently died in battle in the Syrian Civil War. Hezbollah (literally the party of god, or Allah in Arabic) is a Shiite (one of the two main branches of Islam) terrorist organization/political party based in Lebanon originally founded to force the IDF out of southern Lebanon (a small part of which we occupied for security purposes for about 20 years). As you can imagine this resistance made them a popular organization both in Lebanon and throughout the Arab world. Also, like so many of these organizations, they also provide a variety of social services within Lebanon. Syria, Lebanon's much larger and more powerful neighbor, has long had an outsize influence on Lebanon, and especially on Hezbollah. Bashar Assad, the head of the Syrian government, is an Alawite, which is a branch of Shiite Islam (and both Syria and Lebanon are supported with arms, money and training by Shiite Iran). Perhaps it should come as no surprise then that Hezbollah decided to enter the Syrian Civil War on behalf of the government forces.
     Unfortunately for Hezbollah siding with a dictator to kill other Arabs has proven a less popular decision both at home and among the Arab world than trying to force Israel out of Lebanon was. This has led to a number of attacks in Lebanese territory. Some of them have been individual bombings in Hezbollah strongholds. But recently, various units fighting against the Assad/Hezbollah/Iran alliance in Syria have also, in certain instances, moved into Lebanese territory. Another result of this alliance, which has existed for years, but never as overtly and strongly as it does now, has been to increase Sunni (the other main branch of Islam) resistance. This resistance has been led by countries such as Saudi Arabia, who, though they can't exactly come out and say it, are clearly as worried by the results of the civil war (and, eventually, perhaps a nuclear Iran) as Israel. But that's enough complicated Middle Eastern politics, let's get back to the development of Christianity.
     In my last blog I summarized the life of Yehoshua ben Yosef (Joshua son of Joseph, commonly known as Jesus) and explained a few main differences between Judaism and Christianity. But of course that was only the very beginning of the Christian story. In the roughly three centuries that followed the life of Yehoshua the Christians were persecuted terribly (and I say that as a Jew whose fully aware how badly the Jews have been persecuted over the years). Though of course history actually moves in fits and starts, we can say that by around the time of the emperor Constantine (~320) Christianity had become an accepted religion (his mother was Christian and it is said that he saw a cross in the sky before a famous battle, which he won) and by the end of the 4th century it was the official religion of the Roman Empire.
     This official adoption by the Roman Empire had important consequences for the way Christianity was organized. In general, it mirrored the organization of the Roman Empire. So, for example, Constantine's new capital Constantinople (today's Istanbul) became an important center of Christianity. When the Western Roman Empire fell in 476 CE the Eastern Roman Empire (which history would call the Byzantine Empire) became the standard-bearer for Christianity. This split, between the conquered west and the unconquered east would eventually lead to the Great Schism in 1054 in which Eastern and Western Christianity split.
     Christianity also underwent important theological changes in the centuries after Yehoshua's death. Arguably the most important influence came from Paul, originally a Jew named Saul, who converted to Christianity after famously having a vision of Yehoshua while on the road to Damascus. After this experience he became a major proselytizer for Christianity. Not only that, but while previously the target audience for proselytizing Christians had been Jews, Paul preached mainly to pagans, traveling extensively within the Roman Empire and famously writing many epistles (letters) to other communities, many of which are preserved in the Christian Bible.
     Paul, along with his extensive outreach, also made significant changes to the substance of Christianity (as always, it's unlikely that he thought of and enacted these changes alone, but he's generally the face of them). Whereas Yehoshua had said he didn't intend to change even a word of the law, Paul (and others like him) decided that certain Jewish practices, such as circumcision and keeping Kosher, were unnecessary in Christianity. In the instance of circumcision, for example, Paul said that merely getting circumcised didn't make you a good person; its your actions that matter, and so he advocated a "circumcision of the heart" rather than a literal circumcision. While Jews would agree that getting circumcised doesn't make you a good person, our view is that it's a physical symbol of our covenant with HaShem (the Hebrew phrase for circumcision is literally a covenant), which should help us remember how to behave. In fact, virtually all Jewish rituals are to help us remember some particular message or event.
     While it seems clear that Paul's new version of Christianity came from an honest place--Yehoshua himself pointed out that the trappings of holiness, such as priestly garments, aren't what actually make you holy--it certainly didn't lessen Christianity's appeal. You can imagine an ancient Roman who admired Judaism's morality and views on god considering conversion only to decide against it when he learned he'd have to cut off a little part of his best friend. Paul solved this problem for Christianity.
     Another important Christian thinker was St. Augustine, who was active around the year 400. At this point Rome, who had ruled the world for at least 500 years, was clearly in decline, and would be sacked for the first time since 390 BCE (an interval of 800 years) during his lifetime. Partially as a response to this he wrote the book "City of God", explaining that the physical existence in this life was far less important than the world-to-come. Like Paul, he was clearly a brilliant scholar and deep thinker, but you can imagine the appeal of this idea in a world in which the physical conditions were rapidly deteriorating.
     St. Augustine also dealt with the intellectual conundrum that was the continued existence of the Jews. If, as he knew to be the case, Christianity was True, how can we explain the continued existence of Am Yisrael (the Jewish people)? Shouldn't they all have died out and/or converted to Christianity? St. Augustine's answer is that Am Yisrael survived in order to act as witnesses to the glory of Christianity and to serve as a warning to Christians. He also contributed to the development of the idea of "original sin" (discussed in the previous blog) and just war theory. Even today his writings continue to exert a major influence on Christian thinkers (and even general philosophy).
     Back in Eretz Yisrael things weren't going well for Am Yisrael. After the Great Revolt of 66-70, which culminated in the destruction of the Second Temple, we were able to pick ourselves up and re-establish some kind of community. Unfortunately, 50 years later, the Roman emperor Hadrian rose to power, who was an avid Hellenist. As such, he clashed with Am Yisrael, passing laws forbidding circumcision (which, in his view, mutilated the beautiful human body), building a pagan temple on the site of the destroyed Beit HaMikdash (Temple) and even renaming Jerusalem Aelia Capitolina, a combination of his own name and that of Rome's chief deity.
     Not surprisingly these measures led to a Jewish revolt. Whereas during the Great Revolt Am Yisrael was divided and fighting among ourselves, this time we were united under the military/political leadership of Shimon bar Kochva (bar Kochva was a play on his actual name; it means "son of star), who was widely believed to be the messiah, and the spiritual leadership of Rabbi Akiva (more on him in the next blog about the further development of the Oral Torah). This revolt was so successful that there was actually an independent Jewish state for more than two years, and it took up to half of the entire Roman army (this is the higher side of various estimates, but its clear that it took a huge force) to put it down. Rome's 12th legion, for example, was erased from history during the rebellion (and maybe the 9th as well). Bar Kochba and co even printed their own coins.

coins from the brief Jewish state founded by bar Kochva. left: Beit HaMikdash with the Ark of the Covenant within. right: a lulav and etrog, symbols of the Jewish holiday of Sukkot

     Unfortunately for Am Yisrael, this revolt happened right at the peak of Rome's powers, and so they eventually put it down. To combat bar Kochba's guerrilla tactics the Romans embraced a scorched earth strategy, destroying absolutely everything. There are many stories about the ferocity of the destruction. The Jerusalem Talmud, for example, writes that the Romans "went on killing until their horses were submerged in blood to their nostrils". One Roman historian estimates that nearly 600,000 Jews were killed (even today that would be nearly 5% of the Jewish population). 

     After the rebellion the anti-Jewish laws became even stricter. Hadrian wanted to completely extirpate Am Yisrael so, among other punishments, he ceremonially burned the Torah scroll on the site of the destroyed Beit HaMikdash. Another unforeseen result of the rebellion was a further split between Judaism and Christianity. While there were certainly multiple reasons that the Christians chose not to participate in the rebellion, one major consideration was that they couldn't accept that bar Kochba was the messiah. 

     This rebellion, in my opinion, is more problematic than the Great Revolt. It's easy to make the case that the Great Revolt was a huge mistake, one for which we must largely blame ourselves (which is not to excuse the role the Romans played). In this case, though, it's more complicated. How should we have reacted to Hadrian's laws? At what point do you say "enough is enough"? When he renamed Jerusalem? When he outlawed circumcision? When he built a pagan temple on Har HaBayit (the Temple Mount)? How should we have reacted?